Newsletter of ARMARC 2 FEBRUARY - 2016

Analysis of Carl G. Jung Collective Works of Psychoanalysis

in Terms of Ayurveda and Astrology
Dr. Prashant Kumar Jha, Head, Quality Control Laboratories, ALNRMAMC, Koppa
Abstract: Ayurveda clearly mentions internal energy directing our psychological behaviour at greater extent
what was opted by Jung as revealed from his various collective works. Thiniking in wrong direction only
draws psyche of an individual away from sattva or non-pathogenic state to pathogenic state which turns in
forms of psychological disorders. Impacts of planets, constellations (based on zodiac signs), their houses,
owners of houses etc. play pivotal role in flow of such energies in particular direction. Better understanding
at microlevel of Ayurveda and Vedic astrology have greater potentials to understand the psychology. Practical
approach is need of time.
Hamilton mentions man as epitome of the universe and describes about the diversity of one individual from
another in same way as diversity of living beings, society, and cultures etc. exist1. Heterogeneity in physical body is
quite noticeable, but most important one which draws attention of everyone throughout the globe is multifariousness
of psyche which turns out in forms of behavior. Behavior is directly linked with personality of everyone and personality
is matter of concern in every field to appear as successful. Politicians, executives of multinationals, actors, public
relation officers or many like them have become personality conscious. Hence, automatically psychologists draw
attention of them for better performance among the common people or fans for them. To be successful and famous
clinician, it is behavior again what is considered by patients.
It is expected from the patients to open up completely before doctors. But many of patients do not prefer to
share associated problems due to social or cultural hindrances. Even lots of them do not know why they are like that
way and unknowingly hide these associated problems. Every individual needs different way of handling to expose
his/her complete history. Psychology becomes important tool for clinicians in respected regards. Freud and Breuer
(1895/1974) in Studies of Hysteria have mentioned that in number of cases intimate connection between the story
of the patient’s sufferings persist in relation to symptoms of his/her illness2. Among the different existing systems of
medicine, Ayurveda has given psychology an important space in terms of prakriti and dominance of qualities (gunas)
in relation to diversified physiological alterations. In vedic ayurvedic practices such connections were well established
with connection of stars, planets etc. too. Hence, understanding for them automatically becomes important.
Ayurvedic Origin of Psychology: Basic constitution of everyone is outcome of panchabautik constitution i.e.,
prithvi, jala, agni, akash and vayu. It is only differences in quantity at microcosmic level bring differences in external
appearance or physiological differences among each one. Of course genetic science, environment, nutrition and
other related subjects matter. These all leave impacts on basic constitution of body via alteration in panchmahaboota
at minute level. Charak Sutrasthan Chapter 8 mentions panchamahabhoota in relevance to five sense modules, five
sense organs, five sense objects and five sense perceptions. Shloka number 4 deals with power of mind. Mind
transcends all sense perceptions. Its action depends upon mind contact with objects (feelings, thinking etc.) and
soul. It is driving force for all senses. It is stated as sattvasangyak and cheta. Exactly it is soul which motivates mind,
and objects play the role in terms of perception. Shloka number 5 suggests that mind is one in everyone. The
multiplicity in disposition for anything or appearance is outcome of experience of its objects and its contact with
gunas (qualities) like rajas, tamas and sattva3. These qualities are bio-energies influencing the psyche (manas) of
anyone with their individual property. Normally psyche is satvik, but under effects from food, environment and other
Newsletter of ARMARC 3 FEBRUARY - 2016
impinging situations, it may carry the qualities of others which can be observed with behavior of anyone. Actually
non-use, wrong use or excessive utilization of mind brings the changes which appear in forms of psychological
disorders. Charak Sutrasthan (1/57)4 exposes that out of these three qualities, only raja and tama cause vitiation of
mind.
Mind, soul and body are like tripod substratum of any living being (CS 1/46-47). Any disturbance among
these three may disturb the life by corresponding way. Buddhi and ahamkara are part of soul while objects are part
of body. Mind occupies an important place as all activities of body are controlled by mind. CS 1/49 reveals that
intellect (buddhi), memory (smriti), consciousness (chetana), patience (dhriti), ego (ahamkara), desire (iksha), hatred
(dwesh), happiness (sukh), misery (dukh), efforts (prayatna), predominance (para), subordination (apara), propriety
(yukti), number (sankhya), combination (samyoga), division (vibhaga), separation (prithaktva), measurement
(parimana), transformation (samskara) and repition (abhyasa) are parts of soul.
Astrological Origin of Psychology: A normal human body constitutes physical body, astral body and causal body.
They have greater influences of rays of planets, constellations etc., observed in vedic astrology. According to Ayurveda,
physical body is energized by the vital force and is concerned with mind and soul. It relates more to kapha due to its
composition (biological water). The astral body relates to Pitta (biological fire) owing to perceptual capabilities. By
changing the internal energies of this, outer physical functioning of anyone can be changed. The causal body relates
with Vata (biological air) owing to its power to energize the other two bodies with life and consciousness. It holds the
power of will and motivation. Both physical and vital energies can be changed by alteration of this. This is basis of
spiritual healing.
Astrologically the physical body is indicated by ascendant or rising sign or its ruler and influences upon it. It
is also connected with Mars.
The astral body indicates emotional or feeling nature and is reflected by Chandra, its position and influences
in chart, its sign and nakshatra. It is also reflected in the fourth house, the house of the mind and its planetary ruler.
The causal body or soul works mainly through the Sun which indicates character, will and individuality.
Surya position in chart, fifth and ninth houses, the houses of dharma, and navamsha or ninth divisional chart. Sun and
moon are closely examined in Vedic astrology to find out the functioning three bodies.
Other than these, Budh has capacity to improve the intellect, but it depends upon the placement in terms of
zodiac signs, direct or indirect impacts of other planets. There is greater act upon of Rahu on psyche, but the degree
of impingement varies from house to house and its strength or weakness in specific zodiac signs or under effects of
some planets.
Interpretation of Carl G. Jung Collective Works With Reference to Ayurveda and Astrology5: In Neo-
Freudian era of psychoanalysis, Carl G. Jung is important who emphasized on internal energy and spirituality to affect
the personality or psychological behavior of individual under the impacts of social and cultural influences. Among the
various collective works published after his name, volume 7, part 2 is very much related with the function of the
unconscious.
The 266th para of published work reveals the meaning of individuality as innermost, last incomparable uniqueness
of own-self. This is more related with self-realization, a supposed peculiarity of anyone. The 269th para revealed the
aim of individuation with removal of self from false wrappings of persona and images. According to him, everyone
play a social role through the persona. The 270th para comes to energy which everyone carries in his/her innermost.
Newsletter of ARMARC 4 FEBRUARY - 2016

These energies help a person to build up a psyche. Exactly same way Ayurveda has mentioned the bio-energetics
(guna) affecting the psyche through the objects.
Jung has explained the four archetypes viz., thinking, feeling, sensation and intuition. Thinking is logical and
analytical understanding for any subject. This is influenced by cultural and social environment. This is related with air
signs what is mentioned in Ayurveda with vayu. Budh, Shani and Rahu have greater impacts on thinking of anyone.
Budh helps in imagination and logic behind that. While Shani justifies with logic behind the thinking. Rahu brings
irrational thinking, sometimes illogical. Feeling is opposite to thinking. It is rational but adhered with moral values,
intimacy etc. Feeling is attached with water signs i.e., jala. In astrology moon rules the emotion. The well positioned
or afflicted moon directs the in positive or negative way of thinking. Sensation is more realistic and result of perception.
This is irrational. Perception of any individual may be right or wrong but that still remains there and comes out in
terms of behaviour. Sensation is correlative to earth signs or prithvi. Jupiter and Mangal are very much carrier of
sensation. Mangal influences the blood circulation of anyone. It affect the inner strength of anyone by positive or
negative way which leaves impacts over perception whereas Guru provides positive energy. Intution is more related
with internal energy. It is concenrned with possibilities, but away from reality, truth, logic etc. It is connate to fire sign
or Agni. Sun is best symbol of agni or energy. Sun suppports the inner energy in positive direction. If this is under
influence of jupiter, more positivity and creativity generates. Shani being the god of justice marks the path for
spiritualism by justification of intuition. Such intutions are near to truth.
Jung has considered Mandala as magic circle which is nowhere but inside a human being. In his The Red
Book, inner vision and evolutionary journey related with them are well explained. In Ayurveda also, mind, soul and
body are considered interrelated to each other for better functioning. Body gives the perception and soul feeling for
specific conditions/things. Sensation and intuition are part of mind which comes from various perceptions of soul.
The reason is obvious why any disturbance in coordination of these threes are said to be avoided. Wrong thinking as
outcome of raja or tama quality may bring the negative energy to brain what is regarded as shadow by Jung. This is
the reason Charak emphasizes to maintain the sattva. Jung has attended the feminine side of males as anima and
masculine side of female as animus. Ayurveda in very clear mentioned such in relation to objects and objects are
attached to soul. External ambience from the childhood or during the developmental process plays important role in
these regards. Such impressions also come out in form of ahamkar which is most restricted to personal pleasure.
Understanding (chetana) of conditions help in timing of exposure.
Conclusion: Jungian theory of psychoanalysis is just the essence of Ayurveda and Vedic astrology. Mentioning
about internal energy of anyone and controlling of every activies through the mind is basic of Ayurvedic literatures. A
better practical execution with real understanding of Charak itself may give a lot of options to explore the psychology
and psychonalysis. This should be the basic of any treatment as mind controls all activities.
References:
1. Anonymous: MARMA SHASTRA, Ayurveda Bio-Energetics. Written and Compiled by Michael James
Hamilton, LAC. Page:42.
2. Freud, S. & Breuer, J. (1974). Studies on hysteria. Page:231. Reading: Pelican Books. (Original work
published 1895.)
3. Anonymous: Charak Sutrasthan, 8/3-5.
4. Anonymous: Charak Sutrasthan, 1/57; 46-47, 49.
5. Jung, C., Collected Works of C. G. Jung, Vol. 7. 2nd ed., Princeton University Press, 1966.
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Newsletter of ARMARC 5 FEBRUARY - 2016
Ayurvedic and Astrological Perspectives of Hysteria
Spoothy S. Naik, BAMS, Fourth Year, ALNRMAMC, Koppa
Abstract: Hysteria is a psychological disorder affecting the functioning of systems. It is related with raja and
tama impacts on sattvic mind. In Ayurveda, it is mentioned under mansik dosha resembling unmad and
yoshapasmar. Astrologically Rahu may have greater influence to create the situation resembling hysteria. In
all these cases neurological responses are not coordinated properly. Emotional changes leading to uncondi-
tional crying or laughing are common symptoms followed by some sorts of seizures. Treatment includes
satvik diet to brain tonic and enhanced positive energy inside and surrounding of individual.

The term hysteria has been in use for over 2,000 years and its definition has become broader and more
diffuse overtime. In modern psychology and psychiatry, hysteria is features of hysterical disorders in which a patient
experiences physical symptoms that have a psychological rather than an organic cause; histrionic personality disorder
characterized by excessive emotions, dramatics, and attention-seeking behaviour 1. It is more functional than
physiological. DSM V, has removed term ‘conversion disorder’ entirely. The symptoms previously referred to as
these conditions were placed under the umbrella term of ‘functional neurological symptoms’. This means that patients
who have similar symptoms, but have no psychological stressor are now able to be given a diagnosis2. Mace and
Trimble (1991) reveals that controversy continues to surround the diagnosis of hysteria. Clinicians should treat
hysteria as functional and psychogenic with suspicion and alternative of considering ‘abnormal illness’3. According to
Dictionary of Medical Terms, hysteria is a term formerly used in psychiatry, but now informally used for a condition
in which the person appears unstable, and may scream and wave their arms about, but also is repressed, and may be
slow to react to outside stimuli4. It is viewed as psychic conflict in to physical symptoms. It is also related with
repression, a classical defense mechanism preventing from consciousness.
Symptoms noted:
1. Paralysis of specific parts
2. Pseudoepileptic seizures
3. Asynchronous movement of one side (left or right)
4. High level of denial and conscious problems
5. Precipitating emotional state
6. Depression
7. Miscellaneous (anxiety,crying without reason, conclusive laughing etc.)
Ayurvedic Aspects: Ayurveda considers hysteria under psychological disorders. Charak mentions pathogenic factors
in the body are vayu, pitta and kapha while those in mind are rajas and tamas5. Symptoms resembles with unmad.
Charak Samhita, Nidansthana, chapter 7/5 notes this as vibhram with mana, buddhi, sangya, gyan, smriti, bhakti,
sheela, chesta and achara6. Mano-buddhi-sangnya vibhrama may be compared to the emotional unstability. Smriti
vibhrama depicts the amnesia and behavioural changes may be attributed to bhakti-sheela-cheshta-achara
vibhrama. Ashtanaga Hridaya in its sutrasthana chapter 11/5-7 discusses with symptoms of increased vata, pitta
and kapha separately7. Ashtanga Hridaya itself clarifies the functioning of vata responsible for all movements including
movements controlling all activities of mind viz., locomotor movements, activities of speech, initiation of urges,
functioning of sense organs etc. Pitta relates with intelligence and kapha with stability, emotions etc. in particular
reference8. Considering the symptoms in contexts of hysteria, it is observed that all of these are affected.
Newsletter of ARMARC 6 FEBRUARY - 2016
Astrological Aspects9: Charak Samhita, Nidanasthana, Chapter 8/6 deals with various causes of mental disorders.
One of prominent is planetary effects. Weak planets in birth-chart either benefic or malefic, generally causes vata
disorders, even planets themselves are of pitta and kapha qualities. It means to say that the planetary weakness
results in vata disorders.
Saturn and Rahu are having vata quality. Both of them influences vata if they afflict the factors of health in the
chart like ascendant or its lord. Saturn overall causes depression of bodily and mental energy resulting in hypo-
function of all systems and organs. Its slowing and reducing effects results in tremors, pain, spasm etc. But well-
placed Saturn provides longevity, resistance to diseases and ability to recover. Coolness, calmness with discipline
and self-control of mind are psychological effects of such Saturn.
Rahu rules the psyche and brings mysterious diseases of various types. Psychological and nervous disorders
are results of this if it is wrongly positioned. Many symptoms of hysteria is result of Rahu. Its disease causing features
are well mentioned and elaborated in vedic astrology, specifically under the influence of Saturn or Mars (Mangal).
Treatment: The reason for manifestation of any disease is said to be after Asatmyendriyartha sannikarsha,
Pragnaparadha and Parinama. All these lead to lakshanas due to Ayoga, Atiyoga and Mithyayoga. Hence, any
unhealthy sensory perceptions coupled with sinful acts translate in to psychological disturbances either directly or
indirectly.
The treatment is generally classified as:
1. Daivavyapashraya
2. Yuktivyapashraya
3. Sattvaavajaya
Of these, the first two are primarily aimed at correction of Tridoshas. The latter, constituted by Gyana,
Vigyana, Dhairya and Smruti, is the treatment principle for Mano Doshas. Still specific mantras may create the
waves suitable for mind. Specific drugs and formulations have been described under chapters concerned to Unmada,
Apasmara, Grahabadha in Charaka Samhita and Sushruta Samhita. Increasing the sattva of mind by following
the rules mentioned with Ayurvea may keep away such problems or even help to cure. Other than that formulations
working as tonic for brain like saraswatarishta, mahakalyanaka ghrita can be used. Enhancing the sattva of mind is
proper way for treating psychological disorders. It should be started with diet to environment, all promoting the
sattva only.
References:
1. http://medical-dictionary.thefreedictionary.com/hysteria.
2. http://www.psychiatry.org/psychiatrists/practice/dsm/dsm-5.
3. C.J. Mace and M.R. Trimble (1991). ‘Hysteria’, ‘functional’ or ‘psychogenic’? A survey of British
neurologists’ preferences. Journal of the Royal Society of Medicine, 84(8):471-5.
4. Anonymous: Dictionary of Medical Terms. Fourth Edition. 2004. A & C Black, London.
5. Anonymous: Charak Samhita, Sutrasthana, Chapter I/57.
6. Anonymous: Charak Samhita, Nidanasthana, Chapter 7/5.
7. Anonymous: Ashtanga Hridaya, Sutrasthana, Chapter 11/5-7.
8. Anonymous: Ashtanga Hridaya, Sutrasthana, Chapter 11/1-3.
9. Rao, Aroor Ramesh (2012). Astrology Supplementing in Ayurvedic Healing, ARMARC, Koppa,
Karnataka, India.
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